ARTICLE VII

IS GOD ALMIGHTY?

Sum. Th. I, Q. xxv, A. 3: III, Q. xiii, A. I: C.G. ii, 22, 25

THE seventh point of inquiry is: Why is God called almighty?

             1. It would seem that the reason is because he can simply do all things. For he is called almighty in the same way as he is called omniscient. Now he is called omniscient because he simply knows all things. Therefore he is called almighty because he can simply do all things.

             2. If the reason for calling him almighty is not because he can simply do all things, then the implication that he can do all things is not absolutely true but only in an accommodated sense: in which case the predication would not be universal but particular, and consequently the divine power would be confined to certain effects and therefore finite.--On the contrary, as stated above (AA. 3, 5) God cannot make yes and no to be true at the same time: neither can he sin or die. Yet these things would be included in the above predication were it to be taken absolutely. Therefore it must not be taken absolutely: and consequently the reason why God is called almighty is not because he can absolutely do all things.

             3. It would seem that he is called almighty because he can do whatsoever he wills. For Augustine says (Enchir. xcvi): He is called almighty for no other reason but that he can do whatsoever he wills.--On the contrary. The blessed can do whatsoever they will, otherwise their will would not be perfect. And yet they are not called almighty. Therefore the fact that God can do whatsoever he wills is not sufficient reason for calling him almighty. Further, a wise man does not will the impossible, wherefore no wise man desires to do except what he is able to do. And yet not all the wise are almighty. Therefore the same conclusion follows.

             4. It would seem that he is called almighty because he can do whatsoever is possible. For he is called omniscient because he knows all things knowable. Therefore there is equal reason for calling him almighty because he can do all things possible.--On the contrary, if he be called almighty because he can do all things possible, this is either because he can do all things possible to him, or because he can do all things possible to nature. In the latter case his power would not surpass that of nature, which is absurd: in the former case, everyone would be called almighty, since everyone can do what is possible to himself. Moreover such an explanation is by way of circumlocution, which is inept.

             5. If God is called almighty and all-knowing, why is he not also called all-willing?

             I answer that in an attempt to assign a reason for God's omnipotence some have sought it in things that are not the reason but rather the cause of omnipotence, or which appertain to the perfection of his omnipotence, or to the nature of his power, or to the way in which he has power. Thus some have said that God is almighty because his power is infinite: these assigned not the reason but the cause of omnipotence: for instance, a rational soul is the cause not the definition of a man. Some said that God is almighty because he is impassible and indefectible, and nothing can act on him, and so on, all of which appertain to the perfection of his power. And some said that he is called almighty because he can do whatsoever he wills, and this by nature and essentially; but this regards the way in which he has power. Now all these reasons are insufficient in that they fail to account for the relation between operation and its object, which relation is implied in omnipotence. Wherefore we reply that we must take one of the explanations indicated in the objections which take into account this relationship to objects.--Accordingly, as stated above (A. 5) God's power, considered in itself, extends to all such objects as do not imply a contradiction. Nor does the objection stand that refers to things which imply a defect or bodily movement, since the very possibility of such things involves their impossibility to God. And as regards things that imply a contradiction, they are impossible to God as being impossible in themselves. Consequently God's power extends to things that are possible in themselves: and such are the things that do not involve a contradiction. Therefore it is evident that God is called almighty because he can do all things that are possible in themselves.

             Reply to the First Objection. God is called omniscient because he knows all things knowable. Now the false are not knowable and therefore he knows them not: and things impossible in themselves are compared to power as the false are compared to knowledge.

             Reply to the Second Objection. This argument would stand if the universality were confined within the genus of things possible so as not to extend to all things possible.

             To the second reason suggested for calling God almighty we have to say that to be able to do whatsoever he wills is not a sufficient reason, though it is a sufficient sign: it is in this sense that we must take the works of Augustine. To the argument advanced for the third reason, we reply that God is called almighty because he is able to do all things that are absolutely possible: hence it is not to the point where the objection distinguishes between things possible to God and those which are possible to nature.

             To the last question we reply that in voluntary actions, power and knowledge (as stated in Metaph. ix, 2, 5) are brought into action by the will: wherefore in God power and knowledge are described in universal terms as being without limit, as when we say that God is all-knowing and almighty: whereas the will, seeing that it is the determining force, cannot cover all things, but only those to which it determines power and knowledge: hence God cannot be called all-willing.